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This is not the account of the philosophers. Again, a genus is spoken of, under which the species is subordinated, for instance, under animal is man, horse, and other species; therefore, animal is a genus. The philosophers' account is about this genus. Genus, therefore, is that which is predicated in respect of 'what a thing is' of several things differing in species, just as animal, being a genus, is predicated of man and horse and ox and many other things in respect of 'what a thing is', which differ from one another in species; for the species of man is one thing, and that of horse another, and that of ox another. And it is predicated in respect of 'what a thing is'. For when we are asked "what is a man?", we say "an animal". Similarly for a horse; being asked "what is it?", we say "an animal". So it is a genus, under which the species is placed. For the genus is divided into species and is more universal than the species and contains the species and is above them. For one must know that the more universal is said to be above, and the more particular below and subject to predication. For there is a subject with respect to existence, such as substance, for it is a subject for existence to the accident; for in it the accident subsists. And the particular is a subject with respect to predication; for the genus is predicated of the species, and the species of the individuals. And it is clear that the genus is more universal than the species, and the species than the individuals, about which we will learn more accurately in what follows, with God's help. But now that we have spoken about the genus, let us also speak about the species. 10 On species. And 'species' is also one of the homonyms, being used in two ways; for species is also said of the form of each thing, according to which it is said: "First, a form worthy of a tyrant's rule." Again, there is the essential species which is placed under the genus. And again, a species is that of which the genus is predicated in respect of 'what a thing is'. And again, a species is that which is predicated in respect of 'what a thing is' of several things differing in number. But the first two definitions differ only in relation, like an ascent and a descent, and they apply to every species. But the third and last definition applies only to the most specific species which is immediately above the individuals, that which contains the hypostases, as when we speak of the species of man. We have said, then, that genus is used in three ways: from the one who begets and from the fatherland, and each of these in two ways, and in a third way, that under which the species is subordinated. And 'species' is used in two ways: as the form of each thing in one way, and in a second way, that of which the genus is predicated, that which is also placed under the genus as being divided from it. The philosophers' account is about this genus and species. But since, when discussing genus, we made mention of species, saying "genus is that which is divided into species," and again, when discussing species, we made mention of genus, saying "species is that which is divided out of the genus," one must know that just as when speaking of a father we of necessity also mention a son—for a father is one who has a son—and when discussing a son we of necessity also mention a father—for a son is one who has a father—, so also here it is impossible to treat of the genus without the species or of the species without the genus; for the genus is in every case divided into species, and that which does not have species divided out of it is not a genus. And the species are divided out of the genus, and things that do not have a genus are not species. And just as the first man, that is, Adam, not having had a father is not called a son, but is called a father, for he had sons; but Seth is called both a son of the one who begot him, for he had Adam as a father, and a father of the one born from him, for he begot Enos; but Abel is called a son, for he had Adam as a father, but he is not called a father, for he did not have a son, - so also is it with genus and species. The first genus, which is not divided from another genus nor has a genus before it, is only a genus and not a species, and is called the most general genus, which they also define, saying: The most general genus is that which, being a genus, is not a species because it does not have a genus above it. But the things divided from it, if they have under them other species divided from them, are also species of those before

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οὐκ ἔστι λόγος τοῖς φιλοσόφοις. Λέγεται πάλιν γένος, ᾧ ὑποτάσσεται τὸ εἶδος, οἷον ὑπὸ τὸ ζῷόν ἐστιν ἄνθρωπος, ἵππος καὶ ἕτερα εἴδη· τὸ οὖν ζῷον γένος ἐστί. Περὶ τούτου τοῦ γένους παρὰ τοῖς φιλοσόφοις ὁ λόγος. Γένος οὖν ἐστι τὸ κατὰ πλειόνων καὶ διαφερόντων τῷ εἴδει ἐν τῷ τί ἐστι κατηγορούμενον, ὥσπερ τὸ ζῷον γένος ὂν κατηγορεῖται ἀνθρώπου καὶ ἵππου καὶ βοὸς καὶ ἄλλων πλειόνων ἐν τῷ τί ἐστιν, ἅτινα τῷ εἴδει διαφέρουσιν ἀλλήλων· ἕτερον γὰρ εἶδος ἀνθρώπου καὶ ἄλλο ἵππου καὶ ἄλλο βοός. Ἐν τῷ τί δέ ἐστι κατηγορεῖται. Ἐρωτώμενοι γὰρ «τί ἐστιν ἄνθρωπος», φαμὲν «ζῷον». Ὁμοίως καὶ ἵππος· ἐρωτώμενοι «τί ἐστιν», λέγομεν» ζῷον». Ὥστε γένος ἐστίν, ᾧ ὑπόκειται τὸ εἶδος. Τὸ γὰρ γένος εἰς εἴδη διαιρεῖται καὶ καθολικώτερον τοῦ εἴδους ἐστὶ καὶ περιέχει τὰ εἴδη καὶ ἐπάνω αὐτῶν ἐστιν. Χρὴ γὰρ γινώσκειν, ὡς ἐπάνω λέγεται τὸ καθολικώτερον, ὑποκάτω δὲ καὶ ὑποκείμενον πρὸς κατηγορίαν τὸ μερικώτερον. Ἔστι γὰρ ὑποκείμενον πρὸς ὕπαρξιν ὡς ἡ οὐσία, ὑπόκειται γὰρ πρὸς ὕπαρξιν τῷ συμβεβηκότι· ἐν αὐτῇ γὰρ ὑφίσταται τὸ συμβεβηκός. Καὶ ἔστιν ὑποκείμενον πρὸς κατηγορίαν τὸ μερικόν· κατηγορεῖται γὰρ τὸ μὲν γένος τοῦ εἴδους καὶ τὸ εἶδος τῶν ἀτόμων. ∆ῆλον δὲ ὡς καθολικώτερόν ἐστι τὸ γένος τοῦ εἴδους καὶ τὸ εἶδος τῶν ἀτόμων, περὶ ὧν ἀκριβέστερον ἐν τοῖς ἑξῆς σὺν θεῷ μαθησόμεθα. Νῦν δὲ εἰπόντες περὶ τοῦ γένους εἴπωμεν καὶ περὶ τοῦ εἴδους. 10 Περὶ εἴδους. Καὶ τὸ εἶδος δὲ τῶν ὁμωνύμων ἐστίν, δισσῶς λεγόμενον· λέγεται γὰρ εἶδος καὶ ἡ ἑκάστου μορφή, καθ' ὃ εἴρηται· «Πρῶτον μὲν εἶδος ἄξιον τυραννίδος». Ἔστι πάλιν εἶδος τὸ οὐσιῶδες τὸ τασσόμενον ὑπὸ τὸ γένος. Καὶ πάλιν εἶδός ἐστιν, οὗ κατηγορεῖται τὸ γένος ἐν τῷ τί ἐστι. Καὶ πάλιν εἶδός ἐστι τὸ κατὰ πλειόνων καὶ διαφερόντων τῷ ἀριθμῷ ἐν τῷ τί ἐστι κατηγορούμενον. Ἀλλ' αἱ μὲν πρῶται δύο ὑπογραφαὶ κατὰ τὴν σχέσιν μόνον διαφέρουσιν ὡς ἀνάβασις καὶ κατάβασις καὶ ἁρμόζουσιν ἐπὶ παντὸς εἴδους. Ἡ δὲ τρίτη καὶ τελευταία ὑπογραφὴ μόνον ἐπὶ τοῦ εἰδικωτάτου εἴδους τοῦ προσεχῶς ἐπάνω τῶν ἀτόμων ὄντος, τοῦ περιέχοντος τὰς ὑποστάσεις, ὡς λέγομεν τὸ εἶδος τοῦ ἀνθρώπου. Εἴπομεν οὖν, ὡς τὸ γένος τρισσῶς λέγεται· ἀπὸ τοῦ τεκόντος καὶ ἀπὸ τῆς πατρίδος καὶ καθ' ἑκάτερον διχῶς καὶ κατὰ τρίτον τρόπον, ᾧ ὑποτάσσεται τὸ εἶδος. Καὶ τὸ εἶδος δὲ δισσῶς λέγεται· ὡς ἡ ἑκάστου μορφὴ καθ' ἕνα τρόπον, κατὰ δεύτερον τρόπον, οὗ κατηγορεῖται τὸ γένος, τὸ καὶ ὑπὸ τὸ γένος τασσόμενον ὡς ἐξ αὐτοῦ διαιρούμενον. Περὶ τούτου τοῦ γένους καὶ τοῦ εἴδους παρὰ τοῖς φιλοσόφοις ὁ λόγος. Ἐπειδὴ δὲ καὶ περὶ γένους διαλεγόμενοι τοῦ εἴδους ἐμνημονεύσαμεν εἰπόντες «γένος ἐστὶ τὸ διαιρούμενον εἰς εἴδη», καὶ πάλιν περὶ τοῦ εἴδους διαλεγόμενοι τοῦ γένους ἐμνημονεύσαμεν εἰπόντες «εἶδός ἐστι τὸ ἐκ τοῦ γένους διαιρούμενον», χρὴ γινώσκειν, ὅτι ὥσπερ περὶ πατρὸς λέγοντες ἐξ ἀνάγκης καὶ υἱοῦ μνημονεύομεν-οὗτος γάρ ἐστι πατὴρ ὁ ἔχων υἱόν-καὶ περὶ υἱοῦ διαλεγόμενοι ἐξ ἀνάγκης καὶ πατρὸς μνημονεύομεν-οὗτος γάρ ἐστιν υἱὸς ὁ ἔχων πατέρα-, οὕτω καὶ ἐνταῦθα ἀδύνατον περὶ τοῦ γένους διαλαβεῖν ἐκτὸς τοῦ εἴδους ἢ περὶ τοῦ εἴδους ἐκτὸς τοῦ γένους· τὸ γὰρ γένος εἰς εἴδη διαιρεῖται πάντως, καὶ τὸ μὴ ἔχον εἴδη ἐξ αὐτοῦ διαιρούμενα οὐκ ἔστι γένος. Καὶ τὰ εἴδη ἐκ τοῦ γένους διαιροῦνται, καὶ τὰ μὴ ἔχοντα γένος οὔκ εἰσιν εἴδη. Καὶ ὥσπερ ὁ πρῶτος ἄνθρωπος ἤγουν ὁ Ἀδὰμ μὴ ἐσχηκὼς πατέρα οὐ λέγεται υἱός, λέγεται δὲ πατήρ, ἔσχε γὰρ υἱούς· ὁ δὲ Σὴθ καὶ υἱὸς λέγεται τοῦ τεκόντος αὐτόν, ἔσχε γὰρ πατέρα τὸν Ἀδάμ, καὶ πατὴρ λέγεται τοῦ τεχθέντος ἐξ αὐτοῦ, ἐγέννησε γὰρ τὸν Ἐνώς· ὁ δὲ Ἄβελ υἱὸς μὲν λέγεται, ἔσχε γὰρ πατέρα τὸν Ἀδάμ, πατὴρ δὲ οὐ λέγεται, οὐ γὰρ ἔσχεν υἱόν, - οὕτω καὶ ἐπὶ τοῦ γένους καὶ τοῦ εἴδους. Τὸ πρῶτον γένος, ὅπερ οὐ διαιρεῖται ἀπὸ ἑτέρου γένους οὐδὲ ἔχει πρὸ αὐτοῦ γένος, γένος μόνον ἐστὶ καὶ οὐκ ἔστιν εἶδος καὶ λέγεται γενικώτατον γένος, ὃ καὶ ὁριζόμενοί φασιν· Γενικώτατον γένος ἐστίν, ὃ γένος ὂν οὐκ ἔστιν εἶδος διὰ τὸ μὴ ἔχειν ἐπάνω αὐτοῦ γένος. Τὰ δὲ ἐξ αὐτοῦ διαιρούμενα, ἐὰν ἔχωσιν ὑποκάτω αὐτῶν ἄλλα εἴδη ἐξ αὐτῶν διαιρούμενα, καὶ εἴδη εἰσὶ τῶν πρὸ